Academic literature on the topic 'Luther sage'
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Journal articles on the topic "Luther sage"
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Rata, Cristian G. "Martin Luther and the Book of Proverbs : Sketch of a ‘Lion’ Sage." Canon&Culture 11, no. 1 (April 30, 2017): 35–61. http://dx.doi.org/10.31280/cc.2017.04.11.1.35.
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Rajšp, Vincenc. "Ob 500-letnici Luthrovega nastopa na državnem zboru v Wormsu ▪︎ On the 500th Anniversary of Luther’s Appearance at the Diet of Worms." Stati inu obstati, revija za vprašanja protestantizma 17, no. 33 (June 20, 2021): 47–70. http://dx.doi.org/10.26493/2590-9754.17(33)47-70.
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Following the publication of Luther’s theses on 31 October 1517, the Diet of Worms was the next fundamental step in the reform movement of the 16th-century European Christianity. In the “Holy Roman Empire,” the way was opened for further religious and new institutional development in the previously unified church, culminating in the Peace of Augsburg in 1555, which granted individual rulers of political units in the country, princes, prince-bishops etc. the right to decide on the religion of their Catholic and Lutheran subjects. The immediate cause of “Worms 1521” and the consequent “Edict of Worms” were two papal bulls addressed to Luther. The first, Exsurge Domine from 1520, threatened him with excommunication unless he recanted almost one half of the theses published in 1517. Luther responded by proclaiming the pope the Antichrist, although he had until then somewhat avoided criticising him, and publicly burned the bull in December of the same year. Exsurge Domine was followed in January 1521 by the bull Decet Romanum Pontificem excommunicating Luther, which also meant death sentence and exile from the state. According to the established doctrine and practice the execution of the sentence would follow automatically. This doctrine was rejected by Frederick the Wise, Elector of Saxony, who was not convinced by the arguments about Luther’s “heresy” and demanded judgement by domestic experts and authorities. He had his University of Wittenberg in mind, which firmly defended Luther’s views. Frederick the Wise reached the agreement with Emperor Charles that “the case of Luther” would be discussed at the Diet, and that Luther was guaranteed safe arrival in Worms and return to Wittenberg. Luther appeared before the Diet on April 17 and 18. The party representing Luther’s conviction gave him only the option of renouncing the convicted theses, which is why he requested more time for reconsideration and was granted the emperor’s personal permission. The next day, on April 18, Luther performed brilliantly, to which the emperor personally responded on April 19. Thus, Emperor Charles and the monk Luther literally stood opposite each other at the Diet, in front of the highest representatives of the state, which was previously completely unimaginable. Both presented their religious perceptions and understandings, referring to their own conscience. They were in a very unequal position not only as emperor and monk; it was a much more sensitive matter, since the emperor was religiously “free” while Luther was a validly convicted and excommunicated “heretic”. The case of Luther at the Diet was far from solely religious in nature, but rather a reflection of the broader socio-religious situation at the turning point in history. The conflict culminated in the contradictions between “cultural” Rome and barbaric “Germanism”, as perfectly illustrated by the correspondence of the papal nuncio, Girolamo Aleandro the elder. The great understanding for Luther’s resistance to Rome was supported at the Diet by decades-old German complaints (gravamina) debated at Diets, which were not taken seriously in Rome. The most notable figures in the case of Luther (causa Lutheri) at the Diet were: Martin Luther, Emperor Charles V, Elector of Saxony Frederick the Wise, and the papal nuncio Girolamo Aleandro the elder. Although at the end of the Diet each of them was “victorious” in one way or another, the actual winner was Martin Luther, who achieved unprecedented success only by appearing before the Diet, not renouncing the convicted theses and being able to return to Wittenberg under the emperor’s protection. It is true that he published his fundamental reform writings as early as 1520, but the door for the Reformation has only now opened. After Luther was “abducted” on his way back, he undertook the translation of the Bible into German, which became the only recognized religious basis, and he incorporated his theology into the translation. He used his native, German language to communicate the faith. This was already demonstrated at the Diet, where he spoke first in German and only then in Latin for those who did not understand German, e.g. the emperor and the papal nuncio Aleandro. Pamphlets (Flugschriften) handed out in the streets also reported about the events at the Diet in German. At first glance, the conclusion of the Diet was not favorable for Luther. The Edict of Worms, dated May 8 and signed by the emperor on May 26, as an act of the emperor and not as a resolution of the Diet, legitimized Luther’s conviction. The edict was drafted by the nuncio Aleandro, and partly also by Peter Bonomo, later Trubar’s teacher. However, the edict did not have fatal consequences for Luther, because the emperor did not send it to the province of Saxony; consequently Frederick, Elector of Saxony, did not have to declare it, so the edict did not apply where the “heretic” lived. This, in turn, enabled Luther to continue working as both a religious reformer and a university professor at the University of Wittenberg, which became a central institution for the education of Lutheran reformers.
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KELLY, HENRY ANSGAR. "Luther at Augsburg, 1518: New Light on Papal Strategies." Journal of Ecclesiastical History 70, no. 4 (March 22, 2019): 805–22. http://dx.doi.org/10.1017/s0022046918002634.
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Leo x’s brief Cum nuper, which authorised Cardinal Cajetan to put Luther on trial but did not restrict debate between them, was sent not on 11 September 1518, as has been generally believed, but on 2 November. It referred to a lost brief countermanding the order of 23 August for Luther's arrest: this brief instead offered a safe conduct to Rome. However, Luther's abrupt departure from Augsburg prevented this offer from being made. Exsurge Domine (1520), which convicted Luther without trial on inflated charges of heresy, made the false claim that he had rejected an invitation to Rome.
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Leroux, Neil R. "Karlstadt'sChristag Predig:Prophetic Rhetoric in an “Evangelical” Mass." Church History 72, no. 1 (March 2003): 102–37. http://dx.doi.org/10.1017/s0009640700096980.
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Andreas Bodenstein von Karlstadt (1486–1541), one of the most prolific authors of the Reformation, is one of the most difficult for historians to classify. He produced about ninety published writings, which were printed in about 213 editions. “Among evangelical authors during the years 1518–1525, Karlstadt, after Martin Luther (1483–1546), published the largest number of works in German; and, after Luther's, his works had the second-largest number of editions.” Indeed, on these grounds “it is a safe assumption that Karlstadt's activities as a publicist had a major impact.” Yet during several years of his career, his writings had to be printed and read secretly. He even gave up his academic responsibilities for a time. However, his battles against images and, later, against Luther's doctrine of the Lord's Supper, both influenced the whole course of the Reformation in Germany and beyond.
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Hartopo, Yohanes Adrie. "Doktrin Sola Scriptura ." Veritas : Jurnal Teologi dan Pelayanan 3, no. 1 (April 1, 2002): 1–13. http://dx.doi.org/10.36421/veritas.v3i1.77.
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“Unless I am convinced by Sacred Scripture or by evident reason, I will not recant. My conscience is held captive by the Word of God and to act against conscience is neither right nor safe.” Kata-kata ini diucapkan oleh Martin Luther pada 18 April 1521 ketika ia diajukan pada sidang kekaisaran di kota Worms di hadapan kaisar Charles V yang menjadi penguasa Jerman (dan beberapa bagian Eropa lainnya) pada saat itu, serta di hadapan para pemimpin gerejawi. Luther dipanggil ke kota ini dengan tujuan supaya ia menarik kembali perkataan dan pengajarannya. Ia diminta mengaku salah di depan publik untuk apa yang ia tuliskan dan ajarkan tentang injil, keselamatan melalui iman, dan hakikat gereja. Tetapi ia tidak bersedia melakukannya. Mengapa Luther tidak bersedia? Sebab hati nuraninya dikuasai sepenuhnya oleh firman Tuhan. Ia yakin sepenuhnya bahwa Alkitab dengan jelas mengajarkan kebenaran tentang manusia, jalan keselamatan, dan kehidupan Kristen. Ia melihat bahwa kebenaran-kebenaran yang penting ini sudah dikaburkan dan diselewengkan oleh gereja-gereja pada saat itu, yang seharusnya justru menjadi pembela yang setia. Di mata Luther, dasar penyelewengan gereja pada saat itu adalah pengajaran yang tidak sesuai dengan Alkitab. Ia tidak dapat tahan lagi melihat kerusakan gereja yang telah melawan Alkitab, yang juga sudah mencemari aspek-aspek kehidupan gereja lainnya. Di sinilah kita melihat sikap Reformasi terhadap Alkitab. Prinsip penting yang ditegakkan dalam gerakan Reformasi adalah Sola Scriptura (hanya percaya kepada apa yang dikatakan oleh Alkitab yang adalah firman Tuhan, karena hanya Alkitab yang memiliki otoritas tertinggi). Kita mengetahui dua ungkapan yang mewakili gerakan Reformasi yaitu Sola Fide dan Sola Scriptura. Sering dikatakan bahwa Sola Fide adalah prinsip material dari pengajaran Reformasi, sedangkan Sola Scriptura adalah prinsip formalnya. Kalau ditelusuri lebih dalam lagi maka jelaslah bahwa prinsip Sola Scriptura ada di balik semua perdebatan mengenai pembenaran melalui iman, karena Luther yakin sekali bahwa kebenaran ini diajarkan di dalam Alkitab.
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Hannah S. An. "The Peshat of the Medieval Sages and the Sensus Litteralis of Martin Luther: Some Comparative Observations on Genesis 22." Theological Forum 90, no. ll (December 2017): 185–214. http://dx.doi.org/10.17301/tf.2017.90..007.
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Clutier Seguin, J., S. Desesquelles, A. Cardot, M. Cornille, and C. Marchand. "Implantation et bilan d’un espace de naissance physiologique en maternité de type III : quelle coexistence entre naissances à haut risque et eutocie ?" Périnatalité 11, no. 4 (December 2019): 170–79. http://dx.doi.org/10.3166/rmp-2019-0062.
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Ce témoignage de pratique décrit la genèse d’un projet d’espace physiologique en CHU conformément au souhait de couples de plus en plus nombreux. Un groupe de réflexion sur deux ans rassemblant toutes les catégories professionnelles a précédé l’ouverture en 2013 dans une dynamique de service. L’objectif était de lutter contre la banalisation d’une médicalisation non justifiée pour toutes les naissances. Les conditions de préparation et de surveillance des accouchements sont décrites. Sur six ans, en moyenne 250 couples par an sur 3 700 naissances, soit 8 %, ont bénéficié du cadre proposé. Les effets sur l’état d’esprit global des salles de naissance sont positifs : respect de la physiologie, qualité de l’accompagnement qui à son tour permet de repérer d’éventuelles fragilités. Le témoignage d’une sage-femme exerçant dans le secteur de grossesse à risque et dans l’espace physiologique met en lumière la formation conséquente et les outils de la rigueur nécessaire.
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Mitchell, Jamie, Kent Key, Elena Flores, Sean Knurek, Tam Perry, Vanessa Rorai, Joan Ilardo, and Alexandra Sass. "PREPARING THE GROUND: DEVELOPING COMMUNITY-BASED STRATEGIES TO ENGAGE OLDER BLACK MEN IN HEALTH RESEARCH." Innovation in Aging 6, Supplement_1 (November 1, 2022): 498. http://dx.doi.org/10.1093/geroni/igac059.1912.
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Abstract Black men across the lifespan are overburdened by poor health and underrepresented as participants in health research. The Flint Healthier Black Elders program seeks to engage more older Black men in research that could contribute to health discoveries by developing and testing strategies to recruit Black men into a community participant research pool (PRP). The PRP recruitment strategies account for the influence of gender role norms, mistrust derived from current and historical research and medical abuses, and other factors that affect older Black men’s willingness to participate in safe and ethical research. This initiative also focuses on building trust in research engagement by foregrounding the voices of local older men as community stakeholders and research gatekeepers, and tailoring multimedia recruitment materials to represent older Black men more fully and positively. Videos and print materials developed as recruitment tools specifically tailored to older Black men were pilot tested for messaging and impact, and the results of this community-driven process can serve as an innovative model for equitable and trustworthy research recruitment in Black communities. We would like to acknowledge the contributions of the Flint Healthier Black Elders Community Advisory Board: Yaushica Aubert, Rev. Dr. Sarah Bailey, E. Hill DeLoney, Luther Evans, Ella Greene-Moton, Cynthia Howell, Bishop Bernadel Jefferson, Beverly Lewis, Geraldine Redmond, Sharon Saddler, Arlene Sparks, Erica Thrash-Sall.
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Tolle, Oliver. "Um herói da subjetividade." Revista de Filosofia Moderna e Contemporânea 5, no. 2 (August 10, 2018): 107–22. http://dx.doi.org/10.26512/rfmc.v5i2.12592.
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O objetivo do presente artigo é examinar em que medida, para Hegel, a reforma luterana foi capaz de reestabelecer o vínculo entre indivíduo e divino. Como se sabe, o catolicismo fundou a figura do santo e do sacerdote como mediadores, privando o sujeito da liberdade de se dirigir a Deus a partir de sua própria interioridade. Nesse sentido, o ensinamento de Lutero se pauta pela simplicidade: ele recusa as relações exteriores tradicionais da igreja e procura conservar apenas o essencial do cristianismo, quer dizer, o acesso subjetivo ao supramundano. Buscou-se também fugir das interpretações biográficas, que vêem na obra e nas cartas de Hegel uma tentativa de superação da reforma, entendo-se que não está em jogo uma perspectiva de correção ou melhoria do cristianismo instituído, qualquer que seja a sua forma, mas sim uma tentativa de compreensão das manifestações históricas de sua doutrina.
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Cox, Jillian. "“The Only Safe Guide is Love”: Models of Engaging Luther's Ethical Hermeneutic for Theological Responses to the Affirmation of Same-Sex Sexuality." Dialog 52, no. 4 (December 2013): 365–72. http://dx.doi.org/10.1111/dial.12073.
Full textDissertations / Theses on the topic "Luther sage"
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Priebe, Sarah. "LAW, GRACE AND SAME-SEX MARRIAGE : Canadian Lutheran Perspectives." Thesis, Université Laval, 2011. http://www.theses.ulaval.ca/2011/28275/28275.pdf.
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Ebela, Amélie Philomène. "Le vivrier marchand dans la lutte contre la pauvreté des ménages en milieu rural : le cas du département de la Mvila dans le sud du Cameroun." Thesis, Bordeaux 3, 2017. http://www.theses.fr/2017BOR30013/document.
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Ce travail aborde l’enjeu du vivrier marchand dans la lutte contre la pauvreté des ménages dans l’espace rural du département de la Mvila. L’agriculture vivrière est encore pratiquée par plus de 80% de la population active dans les villages de la Mvila. Pendant longtemps, les cultures vivrières sont exclusivement autoconsommées dans la cellule familiale. Aujourd’hui, s’il est vrai qu’une grande partie de leur production est encore destinée à cette fin, quelques ménages font progressivement du vivrier marchand une réelle ressource économique. L’augmentation de la commercialisation vivrière est souvent une réponse à la baisse du pouvoir d’achat de nombreux ménages agricoles ou à la croissance de la population urbaine non agricole. Cependant, indépendamment des motivations qui guident le choix du vivrier marchand, il semble souvent une opportunité financière qui peut contribuer à l’amélioration des conditions de vie dans les villages. Depuis 1960, l’État multiplie des tentatives visant à réduire les stéréotypes qui associent exclusivement l’agriculture vivrière à l’autoconsommation. Après la crise agricole de la fin des années 1980, la relance de la promotion du vivrier marchand s’intensifie. Pour atteindre cet objectif, il s’ensuit la légalisation des GIC et le financement de divers programmes de subventionnement et d’accompagnement des producteurs. Pourtant, dans les villages du département de la Mvila, la commercialisation vivrière évolue timidement. Et pour beaucoup de ménages, le vivrier marchand reste une source de revenus accessoire. Par conséquent, de façon générale, la contribution de cette activité à la réduction de la pauvreté rurale est encore insuffisante. De nombreuses raisons permettent de comprendre l’insuffisance des résultats de cette stratégie gouvernementale de lutte contre la pauvreté rurale. Il s’agit par exemple de la dépendance paysanne à la cacaoculture ou de la baisse des dynamiques des ménages ruraux autour de la commercialisation vivrière. Cette situation est aussi entretenue par l’absence de modernisation des appareils productifs et commerciaux des cultures vivrières. Un environnement qui entraîne une baisse des volumes, augmente les risques et diminue la rentabilité économique de cette activité. Et, malgré l’évidence de quelques dynamiques des organisations paysannes, l’ampleur des défis actuels restreint beaucoup la faisabilité des initiatives de lutte contre la pauvreté des ménages ruraux avec le vivrier marchandThis research examines the role of food-producing trade in fighting against poverty in the rural households of Mvila division in Cameroon. Subsistence agriculture appears to be the principal production activity in the target villages 80% of the active population interviewed is involved in such activities. For a long time, self-consumption has been the main orientation of crop production. However, food-producing trade has gained a lot of economic importance these last years. By so doing farmers find alternative income source after cocoa price has dropped while the urban population, not involved in agriculture, has significantly increased. Regardless of the motivations behind the choice of farmers, food-producing trade leads to income diversification and financial power aiming at improving the living conditions of rural people. Since 1960, the central government of Cameroon has been trying to change believes that restrict food crop production to self-consumption in the households. The crucial economic crisis associated with agricultural export products led to Food-producing trade intensification. This objective has been accompanied by Common Group Initiative (CGI) encouragement and other financing subsidy bodies in the rural areas. It is however worthy noticing that, the villages of Mvila division are far to emerge in income generating activities as many households are still timid in adopting food-producing trade. Therefore, the contribution of such activities to poverty reduction is still insufficient. This kind of contradiction can be justified by several factors, including farmer dependence on cocoa farming or farmer fatigue on agriculture and marketing in general. This situation is also sustained by the lack of modernization of the productive and commercial food crop equipments. That global environment leads to decrease of agricultural production volumes and economic return while the risks increase in rural areas. Although some farmer organizations obtain good results, the scale of the current challenges greatly restricts the feasibility of rural households' poverty alleviation initiatives
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Saudraix, Philippe. "Dresde et les Wettin (1697-1756) : ascension d'une dynastie, construction d'une capitale." Thesis, Paris 4, 2011. http://www.theses.fr/2011PA040033/document.
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En 1697, Auguste le Fort, électeur de Saxe, est élu et couronné roi de Pologne : c'est le début de soixante-six ans d'union personnelle de la Saxe et de la Pologne. Cette période est caractérisée par l'ascension et le changement de l'identité de la dynastie des Wettin albertins. Celle-ci est désormais royale et catholique, elle peut mener une politique de grande envergure grâce à la situation géopolitique de la Pologne et elle s'insère dans le réseau des grandes familles souveraines d'Europe (Habsbourg, Bourbons) ainsi que dans l'Église d'Empire. Tout cela, les Wettin l'expriment par leur investissement dans leur ville-résidence et capitale, Dresde : ils y bâtissent des palais, des jardins en signe de leur splendeur royale, ils y restaurent l'Église catholique, ils y rassemblent de prestigieuses collections et y organisent de somptueuses fêtes. Toutefois, la dynastie n'est pas le seul acteur de la ville-résidence et elle n'est pas le seul moteur des transformations qui affectent Dresde dans la première moitié du xviiie siècle. Outre la noblesse proche de l'électeur par sa position dans l'État ou à la cour, il faut tenir compte des bourgeois (au sens juridique du terme) et des institutions communales, qui profitent de la présence de la dynastie, de son administration et de sa cour, qui en sont fiers, mais qui mettent en avant l'identité luthérienne de Dresde. Cependant, les Wettin travaillent à l'embellissement de tout l'espace urbain, parce que toute la ville-résidence est à la fois le miroir et l'écrin de l'électeur de Saxe et roi de PologneIn 1697, Augustus the Strong, Elector of Saxony, was elected and crowned King of Poland : the event marked the beginning of the personal union of Saxony and Poland, which lasted sixty-six years. The characteristics of this period were the rise of the House of Albertine Wettin and a considerable dynastic change. The dynasty was henceforth catholic and of royal dignity ; the Wettin could lead a large-scale politics thanks to the geopolitical position of Poland, join the network of the great European sovereign families (Habsburg, Bourbons) and the Imperial Church. The Wettin expressed this change in Dresden, their residence and capital in Saxony : here, they built palaces and gardens which gave evidence of their royal magnificence, they restored the Catholic Church, gathered prestigious collections and organized great ceremonies. However, the dynasty was neither the only actor of the residence, nor the only factor of the changes which affected Dresden in the first half of the eighteenth century. Besides noblemen who owed their nearness to the Elector to their political position, we have to take in account the burgers (in the legal sense of the term) and the communal institutions : they took advantage and were proud of the presence of the dynasty, its administration and its court, but insisted on the Lutheran identity of Dresden. Nevertheless, the Wettin aimed at the beauty of the urban space, since all the residence and capital was at once the mirror and the case of the Elector of Saxony and King of Poland
Books on the topic "Luther sage"
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Pálsson, Sverrir. Saga Akureyrarkirkju. [Akureyri?]: Sóknarnefnd Akureyrarsóknar, 1990.
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The life of Yellowstone Kelly. Albuquerque, NM: University of New Mexico Press, 2005.
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Enstedt, Daniel. Detta är min kropp : kristen tro, sexualitet och samlevnad. Göteborg: Göteborgs universitet, 2011.
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Lenz, Hans-Friedrich. "Sagen Sie, Herr Pfarrer, wie kommen Sie zur SS?": Bericht eines Pfarrers der Bekennendend Kirche über seine Erlebnisse im Kirchenkampf und als SS-Oberscharfürer im Konzentrationslager Hersbruck. 3rd ed. Giessen: Brunnen Verlag, 1989.
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Bowen, Peter. Yellowstone Kelly Novels: Yellowstone Kelly, Kelly Blue, Imperial Kelly, and Kelly and the Three-Toed Horse. Open Road Integrated Media, Inc., 2013.
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Bowen, Peter. Yellowstone Kelly Novels: Yellowstone Kelly, Kelly Blue, Imperial Kelly, and Kelly and the Three-Toed Horse. Open Road Integrated Media, Inc., 2013.
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Kelly, Luther S. Yellowstone Kelly: The Memoirs Of Luther S. Kelly. Kessinger Publishing, LLC, 2007.
Find full textBook chapters on the topic "Luther sage"
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Puff, Helmut. "Martin Luther, the Sexual Reformation, and Same-Sex Sexuality." In Martin Luther, edited by Alberto Melloni, 663–78. Berlin, Boston: De Gruyter, 2017. http://dx.doi.org/10.1515/9783110499025-040.
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Long, Michael G. "“He Did Not Take a Bullet for Same-Sex Unions”." In Martin Luther King Jr., Homosexuality, and the Early Gay Rights Movement, 25–36. New York: Palgrave Macmillan US, 2012. http://dx.doi.org/10.1057/9781137275523_3.
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Thompson, Douglas E. "To Save the Soul of the Nation: Martin Luther King, Jr., Christian America, and the Religious Left." In The Religious Left in Modern America, 145–61. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-73120-9_8.
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Brown, Marvin T. "Reinhold Niebuhr During the Time of the White Compromise." In Library of Public Policy and Public Administration, 95–115. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-77363-2_7.
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AbstractThe story of how the theological ethicist, Reinhold Niebuhr, dealt with race during the “white compromise” (from after Reconstruction to the Civil Rights Movement) gives us a good picture of what will work and not work in re-directing American Prosperity toward a sustainable future. In his early years, Niebuhr argued against the Ku Klux Klan in Detroit, and supported sharecropper cooperatives in Arkansas. He guided his later ethical analysis of national and international groups by what he called “Christian realism,” which assumed that groups had limited capacity for doing good. At the height of his national status, he wrote books as though American history was the same as white history. He suggested caution in applying the Brown v. Board of Education decision to white families and after the civil rights movement had disrupted the “white compromise,” Niebuhr moved somewhat closer to Martin Luther King Jr.’s view of the “beloved community.”
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Rundquist, Bradley C., and Stanley D. Brunn. "Geographic Support for the Ordination of Same Sex Clergy by American Lutheran and Presbyterian Denominations." In The Changing World Religion Map, 3361–85. Dordrecht: Springer Netherlands, 2014. http://dx.doi.org/10.1007/978-94-017-9376-6_176.
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Tams, Christian J. "A Dangerous Last Line of Defence: Or, A Roman Court Goes Lutheran." In Remedies against Immunity?, 237–57. Berlin, Heidelberg: Springer Berlin Heidelberg, 2021. http://dx.doi.org/10.1007/978-3-662-62304-6_13.
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AbstractThe chapter addresses questions of international law implicated by Sentenza 238/2014. It begins by revisiting the longstanding debate about state immunity and its limits, arguing that notwithstanding decades of discussion, a ‘grave breaches’ exception has never had more than marginal support in positive international law. Against that background, it comes as no surprise that the Italian Constitutional Court (ItCC), in Judgment 238/2014, did not assert the existence of a grave breaches exception as a matter of international law. Instead, the ItCC relied on what might be termed a ‘foreign relations law’ approach, holding that Italian constitutional law required it not to give domestic effect to the international law of state immunity. This ‘foreign relations law’ approach offers a last line of defence for those seeking to limit the reach of rules of state immunity. As is set out in this chapter, it is an effective line of defence because international law does not ‘by itself, possess the force to amend or repeal internationally unlawful domestic (…) acts’ (Antonio Cassese). At the same time it is a dangerous line, as it risks weakening international law generally and not just in the area of immunity. This chapter suggests that, when read as a foreign relations law decision, Sentenza 238/2014 is not as such unusual: it is one of many decisions accepting some form of ‘constitutional override’ that limits the effects of international law within domestic legal orders. However, Sentenza 238/2014 stands out because—unlike other decisions—it seems to refuse international law any place in the construction of constitutional law: in the ItCC’s ‘separatist treatment’ (Kolb) international law is denied a directive function (‘Orientierungswirkung’); it is not factored into the equation. Seen in that light, Sentenza 238/2014 (counter-intuitively, for a ‘Roman’ decision) has a ‘Lutheran’ quality; it is informed by a stubborn ‘here I stand, I can do no other’ aspect, which limits the potential for a constructive dialogue between domestic and international judiciaries.
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Christman, Robert. "The Reformed Augustinians of Lower Germany and the Dynamics of the Early Reformation." In The Dynamics of the Early Reformation in their Reformed Augustinian Context. Nieuwe Prinsengracht 89 1018 VR Amsterdam Nederland: Amsterdam University Press, 2020. http://dx.doi.org/10.5117/9789463728621_ch11.
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After summarizing the evidence that the events in Lower Germany were a watershed in the early Reformation, this chapter turns to an analysis of how the story of Reformed Augustinians deepens our understanding of the dynamics of the early Reformation. It demonstrates how ideas were passed via Augustinian networks, and the strategic element to their dissemination. It also indicates that impulses from Lower Germany influenced Luther, raising fundamental questions about a simplistic model of the Reformation that places Wittenberg at its centre and understands Martin Luther as its sage. Finally, the chapter shows the importance of the Augustinian context, not only for its impact on Luther’s theology, but for its institutional and administrative structures, and how they facilitated the early Reformation.
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Ruokanen, Miikka. "Luther’s Theological Method of Conflict and Distinction." In Trinitarian Grace in Martin Luther's The Bondage of the Will, 47–68. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192895837.003.0003.
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Luther’s method of theology is that of Scriptural interpretation. Erasmus complains that Scripture is obscure, an authoritative tradition is needed to interpret it. Luther confirms both the external and internal clarity of Scripture itself: “External clarity” is guaranteed by the public proclamation of God’s word; the natural meaning of the “text published to the entire world” is found in the very letter of Scripture. “Internal clarity” guarantees that the same Holy Spirit who inspired the canonical authors “internally moves” the hearer of the word granting him/her participation in Christological grace. The Spirit-inspired word is an efficient carrier of Trinitarian grace that changes its hearers. In contrast to the skeptical view of Erasmus, Luther uses the assertive propositions of Scripture as a means of assuring theocentric salvation. Because of its double clarity, “Scripture alone,” sola Scriptura, is a sufficient norm for the truth of the gospel. Another central feature of Luther’s theological method in The Bondage of the Will is his view of the conflict between the opposing transcendental powers which fight over the control of the human beings: the Triune God’s goodness, love, and grace against unfaith, sin, and Satan. Only God’s Spirit can liberate the sinner from captivity by unfaith and evil. Erasmusnever mentions God’s Spirit when discussing grace, and there is no mention of Satan in his treatise. Moreover, the distinction between the “things below oneself” and the “things above oneself” is crucial for Luther’s understanding of law and gospel; Erasmus makes no distinction between the two realms.
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"Erasmus, Luther, and the Margins of Biblical Misunderstanding." In For the Sake of Learning, 232–50. BRILL, 2016. http://dx.doi.org/10.1163/9789004263314_015.
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Martin, Alexander M. "The Sage of Kharkov." In From the Holy Roman Empire to the Land of the Tsars, 264–88. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780192844378.003.0015.
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This chapter describes the last thirteen years of Rosenstrauch’s life (1822–35), during which he was the Lutheran pastor of Kharkov. Several themes take center stage. One is his management of his congregation. The Russian Empire’s ruling institutions under Nicholas I were growing more professional, but also more hierarchical and bureaucratic; Rosenstrauch did his part by putting the previously disorganized Kharkov congregation on a solid institutional footing. However, his checkered personal history made him personally a perennial outsider in the institutional church. The consequences of this are the chapter’s second theme: he was portrayed as a threat to Russia’s institutions by people who tried to implicate him in the Decembrist revolt and other alleged revolutionary conspiracies, and he found spiritual companionship mainly outside the official church institutions, in informal relations with Pietist fellow believers and efforts to bring the Gospel to congregants on their deathbeds.
Conference papers on the topic "Luther sage"
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Gąsowska, Magdalena. "Katarzyna Luter z domu von Bora (1499-1552) – kobieta, która dokonała wyboru. Losy żony Reformatora." In Ogólnopolska Konferencja Naukowa pt. „Ruchy kobiece na ziemiach polskich w XIX i XX w. Stan badań i perspektywy (na tle porównawczym)”. Wydawnictwo Uniwersytetu w Białymstoku, 2020. http://dx.doi.org/10.15290/rknzp.2020.21.
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Kiedy 31 października 1517 r. augustiański mnich niezadowolony z poczynań papieża wygłosił, bądź przybił do drzwi kościoła zamkowego w Wittenberdze swoje 95 tez, nikt, włącznie z samym Marcinem Lutrem nie przypuszczał, że czyn ten będzie miał tak dalekosiężny wydźwięk dla całej Europy, a jego poglądy będą do dzisiaj rozpatrywane pod względem teologicznym, moralnym, społecznym czy ekumenicznym. Od tamtego wydarzenia, które wywróciło ówczesny świat, w tym roku mijają 503 lata w trakcie których na temat samego Reformatora powstało setki tysięcy stron opracowań. Niemieccy naukowcy uważają wręcz, że żadna inna postać z niemieckiej historii nie doczekała się tylu opracowań biograficznych, co Marcin Luter. Natomiast inaczej wygląda sytuacja, kiedy zastanowimy się nad postacią żony Lutra – Katarzyny von Bora. W licznych opracowaniach dotyczących reformacji, postać Katarzyny zawsze się pojawia, jednak zwykle są to zdawkowe informacje zawierające głównie trzy daty: jej narodzin, śmierci oraz ślubu z Marcinem Lutrem. Katarzyna zajmowała się nie tylko wychowywaniem dzieci. Prowadziła też dom Lutra. Miał on bowiem 40 pokoi, w których mieszkali goście i studenci Lutra z całych Niemiec. Klasztor zamieniony na „dom otwarty” wymagał dużych nakładów finansowych. Do tego dochodziły wydatki związane z utrzymaniem całej dużej rodziny. Aby je pokryć, Katarzyna musiała zasilić domowy budżet zbiorami z pola, pracą w ogrodzie, hodowlą świń, przyjmowaniem czynszu i browarnictwem. Musiała więc być – jak pisała Aniela Szarek w artykule Najsławniejsza pastorowa świata – „pielęgniarką, nauczycielką, wychowawczynią, kucharką, ogrodniczką, lekarką, budowniczym i handlowcem”. Katarzyna Luter z domu von Bora była jedną z kobiet, które potrafiły w patriarchalnym społeczeństwie same decydować o swoim losie. To ona postanowiła opuścić narzucony jej stan zakonny, ponadto wybrała sobie męża. To ona kreowała swoją pracę: domową, wychowawczą, gospodarczą a nawet kościelną. Potrafiła skłonić męża do zaakceptowania jej spojrzenia na świat, do porzucenia niektórych uprzedzeń. Moim zdaniem jest ona prawdziwą feministką i emancypantką, tak jak wiele innych kobiet od tysięcy lat.
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Noufal, Dr Abdelwahab, Mounir Belouahchia, Mohamed Amri, Nidhal Belayouni, and Alexander Petrov. "Carbonate Reservoir Permeability Estimation from Borehole Image Logs." In ADIPEC. SPE, 2022. http://dx.doi.org/10.2118/211715-ms.
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Abstract The main factor contributing to the heterogeneous nature of carbonate reservoir is patchiness due to areas of different porosity and permeability caused by diagenetic processes or change in litho-facies. For instance, it could be imagined as a mixture of grainstone and packstone; grainstone areas could be less permeable due to cementation of the pore space and packestone areas could be more permeable. Similarly, in bioclastic limestone, shell fragments are resistive and dense (appear as resistive spots or patches) while the leached parts of the same shells could be conductive / porous (appear as conductive spots or patches). Including textural information in porosity and permeability, calculations in carbonates are critical to build accurate understanding for reservoir productivity Different approaches have been proposed over the years to utilize the high-resolution images quantitatively to extract some reservoir parameters, however, all the approached have been focused either on extracting textural information or fracture information or porosity information separately. Delhomme introduced a method to analyze the image texture by delineating conductive and resistive heterogeneities. This method characterizes the geometry and the electrical properties of each of the heterogeneous features as well as their connectedness. However, it did not provide direct inputs to the image-based porosity methods such as the method proposed by Newberry, Grace & Stief. Fractures-related porosity been largely based on the aperture estimation method proposed by Luthi & Souhaite. The new workflow merges texture analysis, image porosity analysis, and fracture extraction to describe and quantify the full permeability distribution from electrical borehole images. With this workflow, it is possible to extract and classify the different types of pore space: connected / isolated vugs, pores connected to fractures, aligned at bed boundaries, or within the rock matrix. The contribution of these different pore types to the formation permeability is quantified; also, the geometrical information (size, surface proportion, contrast) of heterogeneities is calculated. The connectedness log describes the quantity of connected spots detected from the electrical borehole image and is used as a predictive measure for identifying zones of higher or lower permeability. Electrically conductive features such as stylolites or clay chips can be extracted and ignored in the porosity calculation. Based on gap-filled borehole image a sliding window with a given overlap is used to calculate the permeability along the wellbore. Each sliding window is transformed into a normalized permeability region. A Darcy experiment is then simulated using finite element method to calculate vertical and horizontal normalized permeabilities using different sets of boundary conditions. The focus in this invention on how it could be extended the workflow to all types of borehole images to extract valuable information about porosity and connectivity that can be used as image permeability in carbonate reservoirs based on machine learning.